Kiddush for Women

There is an opinion that Kiddush that is said on Friday night is one of the few blessings that are commanded from the Torah. Everyone knows that ברכת המזון is from the Torah and some add the blessings recited in the morning before learning Torah, are also from the Torah. All other Brachot are from the Rabbis. Regarding Kiddush, it is learned from the words, זכור את יום השבת, “Remember the Shabbat day.” The Rabbis interpret this to mean, זכרהו על היין, remember it with wine. Based on this, they further add that those who are obligated with שמירה, observing Shabbat, are also commanded with זכירה, remembering Shabbat. From here we learn, that women have an equal obligation to hear Kiddush on Shabbat.

Judgement is Hashem’s

Parshat משפטים emphasizes the important role the judge plays in society. The Rabbis say that when a judge judges true judgement, it’s as if he is a partner with Hashem in creation. Despite the fact that we are taught that we are to go to a Jewish court to decide money matters and other disputes, there is also the realm of כי המשפט לאלוקים, that the ultimate judge is Hashem. A case in point was one brought before the Baal Shem Tov. One of his followers complained bitterly that he lost a case in court and was forced to pay money that he didn’t really own. The Baal Shem Tov consoled his student by telling him that he may not have owed the man money in this lifetime (גלגול), but he did owe him in a previous lifetime. Life is complicated. It is our job to try to do the right thing. But we must accept that there is a Higher Force that is really running the show!

Four Parshiot

The Netivot Shalom dedicates a section of his commentary on the ד׳ פרשיות, the four special Parshas that we began this past Shabbat. He points out that each of these four Parshas, reflect the observance of a particular Mitzva that is not applicable while we are in Galut, in the absence of a Beit Hamikdash. The half-shekel that we give before Purim is זכר למחצית השקל, to remember what was done in the Temple. The actual מחצית השקל was meant to be used for the Temple treasury. The commandment to remember Amalek does apply today. However, the actual elimination of Amalek will take place when there is a king in Israel. Parshat פרה was all about being cleansed of our impurities by way of the Red Heifer. This, too, will come about when we are ready to build the Third Temple. Parshat החודש, that is the commandment to sanctify the new month, applied only when there was a Sanhedrin. Once the Sanhedrin disbanded in the fourth century in Tiberias, a fixed calendar was created. The ultimate purpose of these special four Parshiot was to create a longing for the Geula. They are read on Shabbat, which is the day of דבקות, cleaving to Hashem. The reading of these Parshas, each with its own special Mitzva, is meant to elevate us and make us worthy of being able to actualize each of these four special Mitzvot.

Holiness of Civil Laws

Shavua Tov. The Netivot Shalom points out how the various civil laws of פרשת משפטים, are sandwiched between last week’s description of the revelation at Mount Sinai, and a continuation of what took place on הר סיני, at the end of today’s Parsha. The reason for this is to emphasize the holy nature of even the every day practical laws. Such things as being honest in business matters and treating the less fortunate with respect, might seem obvious to any caring society. However, when such laws are observed in the context of Torah from Sinai, they acquire an added sanctity. This is another proof of why the Rabbis say that Jews are capable of achieving holiness, while the Gentile is able to achieve righteousness. The Netivot Shalom goes further in explaining that every Jewish soul yearns to observe Mitzvot. It is essential that we be aware that just as the body has its needs for its sustenance, the soul also has needs to be fed its spiritual food. Everything is a matter of perspective. The perspective that we are to learn from משפטים, is to see the Kedusha in performing even the simple civil laws.

Parshat Shekalim

This week’s Parsha is משפטים as well as פרשת שקלים. When we arrive at Parshat Shekalim, we are beginning the period of the Chagim and it signals that winter and its darkness is ending, and the light of spring is near, with hopes for joy and redemption. Many connect Shekalim with Purim as Haman offered Achashveirosh 10,000 Shekalim for permission to annihilate the Jews. Nevertheless, the Mitzva to donate a half Shekel, had nothing to do with Purim. It was a Torah commandment that was to be observed every year at the beginning of the month of Adar. Tables were set up all over Israel designated for the collection of this half shekel. The monies that were collected were used for the maintenance of the Beit Hamikdash and for public sacrifices. This way the entire population had a share in these sacrifices. There was also a degree of accounting needed to be done by the גזבר, Temple treasurer. He needed to be certain that all of the previous year’s donations were used up before the end of Adar, and the new Shekalim would begin to be used when Nissan began. Parshat Shekalim is the first of four special Parshiot between now and Pesach. It is always encouraging when we discuss Temple service as it feels that we are close to performing such services again, with Hashem’s help.

Men of Distinction

It is always interesting how the weekly Parsha relates to current events. It struck me that Yitro’s description of the qualities of those taking public positions might be a tad different from those currently running for office. There are four qualities required for one to be a leader in Israel. First, he needs to fit the description of אנשי חיל, men of valor. The Mechilta calls them, בעלי הבטחה, people who keep their word and a promise is a promise. The second quality is יראי אלוקים, G-d fearing people, who are eager to find ways to פשרה, compromise. (Just like Avigdor Lieberman!) The third quality is that they be אנשי אמת, men of truth. Rashi says that these are men who gain the confidence of the masses, where people believe that they can be relied upon. And the final quality is שונאי בצע, that שונאים ממונם בדין, that they hate their own money in court. This means that they are of such a high moral standard, that they cannot be bribed, and they are not influenced by money. Wouldn’t it be nice if all those running for office, followed the criteria for leadership of Moshe’s father in-law, Yitro!

Baruch Hashem

Yitro is the first person in the Torah to say the words, ברוך ה׳. This was his response when he heard about the great things that the Jewish people witnessed. Some say that he was told about קריעת ים סוף, the splitting of the Red Sea as well as מלחמת עמלק, the war with Amalek. Others before him, burst into שירה, song, as was done after the Egyptians were drowned at the Red Sea. There were several who built a מזבח, an altar, and offered sacrifices, to give thanks for Hashem’s salvation. Leah was the first to give thanks for טבע, the natural order of things, when Yehuda was born, הפעם אודה את ה׳, this time I will give thanks to Hashem. But it was Yitro, the convert, who taught us to bless G-d with the words, ברוך ה׳, upon hearing good news. The Talmud in Sanhedrin, says that this was a גנאי, a negative point, against the 600,000 Jews that they needed to be taught by Yitro to say ברוך ה׳. They should have known this on their own. The lesson here is clear. We must realize that every success and bit of good news in our lives, is a direct Chesed from Hashem. As taught by Yitro, we must always acknowledge this Chesed with the words, ברוך ה׳.

No Idleness

There is a Midrash that comments on an aspect of the commandment to observe Shabbat. The question is asked as to why was it necessary for the Torah to tell us ועשית כל מלאכתך, that we should complete all of our work, if we were already told, ששת ימים תעבוד, that six days shall you labor? The answer given by the Midrash is that one who has abandoned fields or courtyards, should busy himself with them. Because, as the Midrash continues, אין אדם מת אלא מתוך הבטלה, that a primary cause of death for man is idleness. The worst thing for a person is to do nothing. The תורה תמימה adds that one should find work to do even if it is not absolutely necessary to avoid the idleness that can kill a person. Studying Talmud serves two purposes. It allows one to perform the Mitzva of learning Torah, and it stimulates and sharpens the mind. Isn’t it fascinating how well Chazal understood the human being and his physical and emotional needs!

Achieving Ahavat Yisrael

There is an interesting idea brought in the Tanya, regarding achieving true אהבת ישראל, loving every Jew. The Tanya explains that it is necessary for an individual to focus on his רוחניות, spirituality, and minimize his emphasis on גשמיות, physicality. When one becomes primarily a spiritual being, he is able to understand and implement loving every Jew. However, when an individual’s existence is all based on the physical, his expression of love is what is referred to as תלויה בדבר, dependent on something. He cannot love on a higher level because his obsession with materialism does not allow him to relate to others, on any level other than the physical. This might explain why there is such a large gap between the secular and the religious. A truly religious is, by definition, a spiritual being. He can achieve ואהבת לרעך כמוך, loving your neighbor as yourself, towards every Jew. But the one obsessed with the physical cannot relate to the spiritual being. Hence, the gap and difficulty in understanding one another. This is an interesting observation, and something worth thinking about.

Judaism Began on Sinai

Shavua Tov. Today’s Parsha has a small reference to Moshe’s two sons, Gershom and Eliezer. We never really hear much about them and how they progressed. I once heard a Dvar Torah from my friend, Yakov Bauman, ז״ל, that the reason why they never gained any great notoriety was because they missed out on the revelation at Har Sinai. Had they been there, they would have been transformed to a higher level of sanctity. The revelation at הר סיני is the foundation upon which Judaism stands. Its acceptance as a real event that occurred is the primary reason why we believe that our religion is Divine. Because we believe that the Oral Law was also given on Sinai, we accept all of the specifics of Judaism down to the last detail. It has nothing to do with whether or not we agree with the Mitzvot. It has everything to do with the fact that these laws come from Hashem, and we are too small and insignificant to argue with them. This acceptance of Sinai is critical and is a leap of faith. Had we actually been there, it would be easier. But the knowledge that our ancestors were there, and we were there in spirit, should be enough motivation to enthusiastically observe the entire Torah.

A Holy Nation

The theme of פרשת יתרו is קדושה, holiness. The Netivot Shalom points out that although the words, קדושים תהיו, be holy, is mentioned in the Torah, it is not listed as one of the 613 Mitzvot. It is an overall goal that the observance of the Mitzvot is designed to achieve. The Jewish people are told that they are meant to become a ממלכת כהנים וגוי קדוש, a kingdom of priests and a holy nation. The idea of Kedusha defines us as Jews. The Midrash says that Hashem tells us that כשאתם קדושים אתם שלי, when you are holy, you are Mine. We are also taught, קדש עצמך במותר לך, that we achieve holiness by partaking of what is permitted to us. All of this was meant to be the preliminary to the giving of the Torah on Mount Sinai. Only Jews are able to achieve this level of sanctity. Non-Jews can achieve righteousness by their actions. Jews reach this goal through the observance of the Mitzvot. This is our mission and the purpose in receiving the Torah. Be holy!

עבודת פרך

The Torah describes the back breaking work the Jewish people did in Egypt as ״פרך״. This is an unusual word describing the kind of labor that is humiliating and devastating. This word appears again at the end of ויקרא in connection with the treatment of the עבד עברי, the Hebrew slave. The Torah commands, לא תרדה בו בפרך, that you shall not make him work in a similarly humiliating way as in Egypt. Rav Shimshon Refael Hirsh clarifies this point by reminding us that Hashem took us out of Egypt in order that we be servants or עבדים to Him and not to man. Even in the relationship of master and Hebrew slave, great care must be taken to be certain that the slave is treated properly. Rav Hirsh continues and says that an example of פרך would be to force the slave to do menial tasks that are meaningless. Such tasks remove the dignity of the עבד עברי, and would be a reminder of the horrible treatment we received in Egypt. For any of us, being forced by an employer to do tasks that have no meaning and are unrewarding, are very humiliating. This clarifies the difference between slave labor and good wholesome, satisfying work.

Faith and Shira

The Netivot Shalom discusses the special aspect of serving Hashem by way of שירה, song. The Jewish people at the Red Sea were the first to sing שירה. This is a bit strange as there were already several instances where שירה would have been in order. Avraham could have sung Shira both when he came out of the fiery furnace unscathed, and when he was spared of not having to sacrifice his son. Yitzchak had his ordeals with Avimelech, and Yakov had to overcome Eisav and Lavan. Yet, none sang Shira. It is told that חזקיהו המלך could have been Mashiach had he only sung שירה to Hashem. The answer to this perplexity is that Shira represents a very high level of אמונה, faith. There is a direct correlation between faith and Shira. The Torah tells us ויאמינו בה׳ ובמשה עבדו, that they believed in Hashem and his servant, Moshe. This is immediately followed by אז ישיר, and then they erupted in song. This is an indication of the high level the Jewish people were elevated to at ים סוף. This is a level to strive towards. When we see Hashem’s loving hand guiding and protecting us, we should constantly feel joyous and full of Shira.

יד הגדולה-יד חזקה

The Netivot Shalom makes an interesting observation about the incident of קריעת ים סוף. He noted that numerous times in the Torah we have the phrase יד חזקה וזרוע נטויה, a strong hand and outstretched arm. The wording changes, however, by the splitting of the Red Sea where it is written היד הגדולה, the great arm of Hashem. The Netivot Shalom goes on to explain the reason for the difference in wording. There never was an incident like that of קריעת ים סוף. The entire nation was elevated to a level of התגלות, or revelation, where they witnessed the יד הגדולה, the great arm of Hashem. Our Rabbis tell us that the simple שפחה על הים, maidservant by the sea, saw more than the great prophet, יחזקאל בן בוזי. They were on such a high level of prophecy that they saw Hashem as a warrior, fighting on their behalf. For this reason, it was more appropriate for the Torah to use the words, היד הגדולה, rather than היד החזקה.

Recognizing Miracles Elevates

Rav Shlomo Mann זצ״ל in his book, אור התורה, discusses the significance of miracles. He wrote that man is drawn by two potential forces. He describes the force of good as רשות של קדושה, the domain of holiness. And the force of evil as רשות של הקליפה, the domain of the Klipa, or shell. The latter has a tendency to draw man away from the path of holiness. When one connects and focuses on the miracles that have happened to him in the past. And certainly if he is able to recognize the miracles that take place daily, such a person will be able to free himself from the clutches of the קליפה. Rav Mann is expressing the power that comes when one simply is in a state of recognizing his personal miracles as well as those of עם ישראל. Perhaps this is why we bow in the מודים prayer when we say the words, ועל נסיך שבכל יום עמנו, and for Your miracles that are with us daily. Acknowledge the miracles and great things will happen to us.

Six Out of Ten Tests

Shavua Tov. There is a well known Mishna in Pirkei Avot that says that the Jewish people in the desert, tested Hashem ten times. It says openly in the Torah, וינסו אותי זה עשר פעמים ולא שמעו אלי, “And the tested Me ten times and did not hear My voice.” What is lesser known is that six of these ten tests are mentioned in today’s Parsha. Rav Pinchas Kehati, in his commentary on Pirkei Avot lists these ten tests. The first test was at ים סוף when they asked why they were brought to die by the Red Sea. The second was at Mara, when they complained about the bitter waters. The third was at מדבר סן when they griped, “If only we had died by the hand of Hashem in the land of Egypt.” The fourth and fifth were related to the מן. First they didn’t listen and allowed the מן to remain until the morning. And the second was that they went out to gather Manna on the seventh day. And the sixth test was in Refidim when they complained about a lack of water. All of these six were in today’s Parsha during the seven weeks between leaving Egypt and receiving the Torah. The last four had to do with the Golden Calf and complaining about the מן. But the final test was the worst when the spies spoke Lashon Hara about Israel. This sealed their fate that they had to remain in the desert for forty years. This also means that most of the years in the desert were calm and filled with Torah and spirituality.

Balak Plus Bilaam Equals Amalek

At the end of this week’s Parsha, בשלח, we are introduced to Amalek for the first time. They attacked Israel before the giving of the Torah on Mount Sinai. The Netivot Shalom makes a point as to Amalek’s overall motivation. They wished to defile Israel and prevent her from achieving her ultimate goal in the world of תיקון עולם, everlasting completion. This idea is hinted to with the words, אשר קרך, that although the word, קרך, means by chance, it could also hint to קרי, which is a type of defilement. The Netivot Shalom also points out that the names בלק and בלעם, have all the letters in the name, עמלק. It was their strategy to weaken Israel with the daughters of Midian. So we see that the battle with Amalek, is an ongoing battle to maintain the special sanctity of the Jewish people.

Perfect Month

At the end of פרשת בא, there is the commandment to sanctify the first born of both humans and animals. Moshe Rabbeinu follows this command by reminding the עם to remember this great day that you are leaving Egypt. He then follows with a Pasuk that says, היום אתם יוצאים בחודש האביב, today you are leaving in the month of spring. The Mechilta tells us that Moshe was letting the people know that Hashem chose the perfect month. It was the month that was not too hot, and not too cold and rainy. They obviously knew what month it was. Moshe was trying to show them how Hashem’s חסד with the Jewish people is limitless. And it is our job to recognize this kindness and appreciate all that Hashem does for us. This recognition will allow us to get closer to Him and elevate ourselves spiritually.

Jews Have All the Money

We are taught that it was Hashem Who insisted that עם ישראל leave Egypt with great wealth. The Talmud in מסכת ברכות tells us that the people told Moshe that they didn’t even care about leaving with such wealth. They were happy to be leaving with their freedom. The Gemara further states in the name of Rav Yehuda in the name of Shmuel, that all of the gold and silver of the world was gathered by Yosef and brought to Egypt. When the Torah tells us, וינצלו את מצרים, that they took advantage of Egypt, it means that the Jews now possessed all the money of the world. (Maybe this is why the Gentiles say that the Jews have all the money!) Perhaps this aspect of the redemption is significant to magnify the obvious Hand of G-d. The enslaved Jewish nation completely dismantled the superpower of the world, and left them completely empty of their former glory. This is an important aspect of יציאת מצרים.

Good News Bad News

At the end of the Parsha, we have the question asked by the wicked son, at the Seder. מה העבודה הזאת לכם, what is all of this worship for you? The Haggada tells us that he is the רשע because he removed himself from the general Jewish population. The מכילתא says that this Pasuk can be taken as good news or bad news. The bad news is that in the future, the Torah will be forgotten from the Jewish people. But the good news is that this is also a sign that there will be a future for the Jewish people. This means that we will merit being able to see בנים ובני בנים, children and children’s children. It is interesting that as it is with most instances, there are always two ways to look at things. Being positive is always the best course of action.